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Lectures in Systematic Theology
In this comprehensive introduction to systematic theology, Thiessen addresses a wide range of substantive issues in sections on theism, bibliology, theology, angelology, anthropology, soteriology, ecclesiology, and eschatology.
466 pages, Hardcover
First published January 1, 1975
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December 10, 2022
Systematic theology is a topic thoroughly covered in Christian literature. Protestant systematic theology has existed since Calvin’s Institutes in the sixteenth century. Over four hundred years later, Henry C. Thiessen’s magnum opus, Lectures in Systematic Theology, was published in 1949 after his death.
Thirty years later, in 1979, a revision of Thiessen’s work was completed by Vernon D. Doerksen and published by Eerdman’s Publishing Company. Several portions were extensively edited or rewritten in the revised update. It is this revised edition that was read and reviewed in this paper. This edition was read electronically for ease of use and later access to notes and highlights. This edition uses the NASB when quoting the Bible in a departure from the original, which used the ASV.
Henry C. Thiessen served at Dallas Theological Seminary teaching New Testament Literature and Exegesis, Wheaton College as Chairman of the Bible and Theology Department, and later at Los Angeles Baptist Seminary (today The Master’s Seminary) as President and Dean. Like all authors, Thiessen has his predispositions. Thiessen is unashamedly dispensational. The reader can perceive this view early in the book, “The peculiarities of the Mosaic system are clear in the light of a progressive revelation. Law and grace and the doctrine of the Holy Spirit are bound up with the dispensational purpose of God.” As a classical dispensationalist, Thiessen is also premillennial and pretribulational.
The organization of Lectures will be familiar to those who have read other systematic theologies, and it follows that standard order without much deviation. Systematic Theology can be a dry subject. While Thiessen most often succeeds in meeting this seeming literary requirement, there are a few passages of fresh air among the dusty sea of pericopes. For instance, in writing about the relation between reason and faith, Thiessen expresses how faith, though based on evidence, must reach beyond: “Nothing is incredible but the impossible. A thing may be strange, unaccountable, unintelligible, and yet perfectly credible. Unless one is willing to believe the incomprehensible, he can believe nothing.” Besides a few similarly powerful passages spread throughout, the reader can expect the normal level of thick scholarly writing necessary for such a reference.
As far as difficulty goes, Lectures is accessible to a Christian who has had a few years of discipleship and no academic Biblical training. It is hardly Strong’s, but it is slightly deeper than Ryrie’s, though not as clear and concise. Ryrie would be a better option for the uninitiated.
There are beneficial reasons to use Lectures. One is Theissen’s almost overwhelming use of Scripture. Though it is bothersome to read around the copious number of references that squeeze themselves into every nook and cranny on every page, these references are an excellent tool for the student. These references can be a double-edged sword, as I found that the areas with the least references were also the areas that tended to be more theologically dubious.
As with any theological work, there will always be disagreements or concerns between the reader and the writer. To go through each slight variance would take considerable time, and most of these debates will prove of little help. To mention a mostly inconsequential but questionable point, one strange doctrine held by Thiessen that has weak biblical proof is his personal view of man’s trichotomy and what faculties are assigned to the soul and spirit, respectively. Particularly doubtful is how Thiessen’s variation of trichotomy relates to the believer’s resurrected state:
“It is probable that we are to think of man’s immaterial nature as composed of a lower and a higher power. To the soul would belong man’s imagination, memory, understanding; to the spirit, his powers of reason, conscience, and free will. This variation from the traditional trichotomous view makes it possible to conserve the arguments for the dichotomous view, and yet explain how some Christians are “carnal” and others “spiritual.” It also coincides with the teaching that the present body is a natural or soul body and that the resurrection body will be a spiritual body (1 Cor. 15:44). In other words, man’s immaterial nature is looked upon as one nature, but as composed of two parts.”
A significant issue with Lectures is the lack of historical development of the various doctrines. While Thiessen need not mention it on every page or even every doctrine, it is unfortunate that he utilizes historical theology so little. In much literature, Protestants fear historical theology before the fourteenth century. For Baptists, that period is often significantly shortened, with exceptions for a few words from a few notable figures. Thiessen falls right in line with this practice. Historical theology would give an extra layer of depth to this otherwise bread-and-butter systematic theology.
Overall, Thiessen’s Lectures is a sufficient systematic theology for the new theologian though there are better options that are easier reads. While not a poor work by any honest standard, if a reader could choose only one theology, it would not be Lectures. Its strength is most likely in referencing against other theologies to paint a fuller picture of the student’s specific doctrinal studies.
(Submitted as required assignment for the completion of MDiv studies at Mid America Baptist Theological Seminary)
Thirty years later, in 1979, a revision of Thiessen’s work was completed by Vernon D. Doerksen and published by Eerdman’s Publishing Company. Several portions were extensively edited or rewritten in the revised update. It is this revised edition that was read and reviewed in this paper. This edition was read electronically for ease of use and later access to notes and highlights. This edition uses the NASB when quoting the Bible in a departure from the original, which used the ASV.
Henry C. Thiessen served at Dallas Theological Seminary teaching New Testament Literature and Exegesis, Wheaton College as Chairman of the Bible and Theology Department, and later at Los Angeles Baptist Seminary (today The Master’s Seminary) as President and Dean. Like all authors, Thiessen has his predispositions. Thiessen is unashamedly dispensational. The reader can perceive this view early in the book, “The peculiarities of the Mosaic system are clear in the light of a progressive revelation. Law and grace and the doctrine of the Holy Spirit are bound up with the dispensational purpose of God.” As a classical dispensationalist, Thiessen is also premillennial and pretribulational.
The organization of Lectures will be familiar to those who have read other systematic theologies, and it follows that standard order without much deviation. Systematic Theology can be a dry subject. While Thiessen most often succeeds in meeting this seeming literary requirement, there are a few passages of fresh air among the dusty sea of pericopes. For instance, in writing about the relation between reason and faith, Thiessen expresses how faith, though based on evidence, must reach beyond: “Nothing is incredible but the impossible. A thing may be strange, unaccountable, unintelligible, and yet perfectly credible. Unless one is willing to believe the incomprehensible, he can believe nothing.” Besides a few similarly powerful passages spread throughout, the reader can expect the normal level of thick scholarly writing necessary for such a reference.
As far as difficulty goes, Lectures is accessible to a Christian who has had a few years of discipleship and no academic Biblical training. It is hardly Strong’s, but it is slightly deeper than Ryrie’s, though not as clear and concise. Ryrie would be a better option for the uninitiated.
There are beneficial reasons to use Lectures. One is Theissen’s almost overwhelming use of Scripture. Though it is bothersome to read around the copious number of references that squeeze themselves into every nook and cranny on every page, these references are an excellent tool for the student. These references can be a double-edged sword, as I found that the areas with the least references were also the areas that tended to be more theologically dubious.
As with any theological work, there will always be disagreements or concerns between the reader and the writer. To go through each slight variance would take considerable time, and most of these debates will prove of little help. To mention a mostly inconsequential but questionable point, one strange doctrine held by Thiessen that has weak biblical proof is his personal view of man’s trichotomy and what faculties are assigned to the soul and spirit, respectively. Particularly doubtful is how Thiessen’s variation of trichotomy relates to the believer’s resurrected state:
“It is probable that we are to think of man’s immaterial nature as composed of a lower and a higher power. To the soul would belong man’s imagination, memory, understanding; to the spirit, his powers of reason, conscience, and free will. This variation from the traditional trichotomous view makes it possible to conserve the arguments for the dichotomous view, and yet explain how some Christians are “carnal” and others “spiritual.” It also coincides with the teaching that the present body is a natural or soul body and that the resurrection body will be a spiritual body (1 Cor. 15:44). In other words, man’s immaterial nature is looked upon as one nature, but as composed of two parts.”
A significant issue with Lectures is the lack of historical development of the various doctrines. While Thiessen need not mention it on every page or even every doctrine, it is unfortunate that he utilizes historical theology so little. In much literature, Protestants fear historical theology before the fourteenth century. For Baptists, that period is often significantly shortened, with exceptions for a few words from a few notable figures. Thiessen falls right in line with this practice. Historical theology would give an extra layer of depth to this otherwise bread-and-butter systematic theology.
Overall, Thiessen’s Lectures is a sufficient systematic theology for the new theologian though there are better options that are easier reads. While not a poor work by any honest standard, if a reader could choose only one theology, it would not be Lectures. Its strength is most likely in referencing against other theologies to paint a fuller picture of the student’s specific doctrinal studies.
(Submitted as required assignment for the completion of MDiv studies at Mid America Baptist Theological Seminary)
September 1, 2020
We used this for theology when I was a student at Liberty years ago. Pretty dry. There's really no discussion of various views or explanation of doctrinal development in church history.
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November 7, 2020This is a review/summary of only the soteriology section of Thiessen's Systematic Theology.
Dr. Thiessen was born in rural Nebraska in 1883 and died on July 25, 1947. Thiessen served as Professor of New Testament Literature and Exegesis at Dallas Theological Seminary and as Chairman of the Bible and Theology Department at Wheaton College. At the time of his declining health, Thiessen began revising his teaching syllabus with the goal of publishing a systematic theology. Unfortunately, Dr. Thiessen passed away after completing only the first third of this large work. After his death and upon the request of Mrs. Thiessen, Dr. Thiessen’s brother, John Caldwell Thiessen, undertook the task of finishing the systematic theology based upon Dr. Thiessen’s syllabus and personal notes. It was Dr. Thiessen’s intent that this systematic theology would “set forth the truth more clearly and logically” [Thiessen. p. 6] which sets the tone for the book as easily accessible and “rather conspicuous throughout.”
For the purpose of this summary, it is important to note that Dr. Thiessen’s original systematic theology, as published by his brother in 1949, was later revised by Vernon D. Doerksen in 1979. The revision retained the general style and arrangement while updating many citations and including additional scriptures. However, several portions including those on inspiration, election, foreknowledge, creation, demons, imputation of sin, and pretribulationalism were “extensively revised.” [Thiessen, Revised. p. ix] This paper is primarily focused on the revised edition, though references to the original edition are made when necessary. Also, note that it is not my intent to critique the validity of Dr. Thiessen’s theological positions but merely to summarize his beliefs.
One unique mark of Dr. Thiessen’s systematic theology is that he has no dedicated sections for either Christology or Pneumatology. Rather he has seen fit to nest these doctrines as sub-sections under soteriology. Furthermore, though he includes chapters on sanctification, perseverance, and means of grace, in the section labeled soteriology, Thiessen makes it clear that he does not consider these to be part of soteriology but rather elements of the Christian walk. [Thiessen, Revised. p. 197] Thus, though his section on soteriology spans 110 pages he dedicates only 29 pages (257-286) to topics that are considered to be part of soteriology proper.
In keeping with his desire to compose an accessible systematic theology, Thiessen does not use the phrase ordo salutis to describe his understanding of the logical flow of the elements of salvation. Nevertheless, a very basic “logical order” is given: “God decreed (1) to create man; (2) to permit the fall; (3) to provide in Christ redemption sufficient for all; (4) to elect some to salvation; and, (5) to send the Spirit to secure the acceptance of redemption on the part of the elect.” [Thiessen, Revised. p. 257] If one follows Thiessen’s linear presentation of doctrine, his ordo salutis might be further detailed to indicate an order of (1) Election, (2) Vocation, (3) Conversion, (4) Justification, (5) Regeneration, (6) Union with Christ, and (7) Adoption. What follows is a summary of these points.
Thiessen begins with a discussion of what is undoubtedly the most controversial aspect of salvation: election. To clarify this issue at stake, Thiessen astutely asks, “Does God, in his foreknowledge, perceive what each man will do in response to his call and then elect him to salvation in harmony with this knowledge? Or does foreknowledge mean that God, from eternity past, looked with favor upon some and then elected them to salvation?” [Thiessen, Revised. p. 258]
Thiessen calls this, “one of the great mysteries of our Christian faith” and thus continues to present both positions with arguments for and against both. [Thiessen, Revised. p. 258] It is at this point that a significant section is added by Doerksen, Thiessen’s reviser. The original editions gave no opposing viewpoints but directly stated, “Although we are nowhere told what it is in the foreknowledge of God that determines His choice, the repeated teaching of Scripture that man is responsible for accepting or rejecting salvation necessitates our postulating that it is man’s reaction to the revelation God has made of Himself that is the basis of His election…In His foreknowledge He perceives what each one will do with this restored ability, and elects men to salvation in harmony with His knowledge of their choice of Him.” [Thiessen, 1949. p. 344-45] [emphasis added]
However, the revised edition adds four pages of discussion for and against the teaching that the basis of God’s election, “is solely his sovereign pleasure and on account of no foreseen merit in those chosen” thus interpreting God’s foreknowledge to be an intimate knowledge which constituted His choosing. [Thiessen, Revised. p. 262] After the addition of this section, the revised edition does not indicate which position is the correct one but rather concludes, “Whichever of these two approaches to the doctrine of election might seem more appropriate and biblical to us, our response should be that of the apostle, ‘Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways!’ (Rom. 11:33). We conclude with Paul, ‘To Him be glory forever. Amen’ (v.36).” [Thiessen, Revised. p. 265]
Despite the revised edition’s unwillingness to commit to a direct statement concerning the basis of God’s election to salvation, in this section and in a later section on prayer Thiessen states that God’s foreknowledge means that God foreknows what man will do and then embraces that, or adopts those outcomes as his plan. [Thiessen, Revised. p. 261-62, 304]
Following election, Thiessen moves naturally to a brief discussion on the doctrine of vocation; God’s call for men to accept salvation. Again, this revised edition simply asks a couple of questions related to who it is that is called by God and the efficacy of that call but is uncommitted to any answers. In contrast, Thiessen’s original edition dogmatically states that there is no distinction between God’s “general call” and his “special call” to the elect and thus “God does not give one man the will to do good and leave the other without all help in this respect.” [Thiessen, 1949. p. 350] Elsewhere, both the original and revised editions embrace the teaching that God has worked in the heart of every person so that “because of prevenient grace man is able to make an initial response to God, and God will then give to him repentance and faith.” [Thiessen, Revised. p. 106] Thiessen goes even beyond this and in his argument for prescience-based-election states that “Only if God makes the same provisions for all and makes the same offers to all, is he truly just.” [Thiessen, Revised. p. 260]
The call of God is a call to repentance and faith; treated jointly as “conversion.” Thiessen understands repentance to be a change of mind involving an intellectual, an emotional, and a volitional aspect. [Thiessen, Revised. p. 269] Dr. Thiessen writes that repentance “is an absolute condition of salvation” and he laments the fact that many Christians do not understand the importance of repentance in conversion. [Thiessen, Revised. p. 268] However, Thiessen is quick to clarify that “repentance is not a satisfaction rendered to God, but a condition of the heart necessary before we can believe unto salvation.” [Thiessen, Revised. p. 270]\ In conversion, there is an inseparable link between repentance and faith. Faith is defined as “the turning of the soul to God, as repentance is the turning of the soul from sin” and also includes intellectual, emotional, and volitional aspects. [Thiessen, Revised. p. 271]
Following conversion, the believing sinner is justified. Thiessen points out that “justification is a declarative act. It is not something wrought in man, but something declared of man. It does not make upright or righteous, but declares righteous.” [Thiessen, Revised. p. 275] This justification results in (1) the remission of the penalty for sin; (2) the restoration to favor with God; and, (3) the imputation of Christ's righteousness. [Thiessen, Revised. p. 275-276] This method of justification is (1) not by works; (2) by the grace of God; (3) by the blood of Christ; and, (4) by faith. [Thiessen, Revised. p. 278] This is a rather brief section and seems quite obvious, except for the rather confusing statement that “Men are not saved by doing the best they can, unless that doing is believing on the Lord Jesus.” [Thiessen, Revised. p. 277-78]
According to Thiessen, conversion is a change of heart as seen from the human side; as seen from the divine side, it is referred to as regeneration. [Thiessen, Revised. p. 279] Regeneration is defined as (1) the communication of divine life to the soul; (2) the impartation of a new nature, or heart; and, (3) the production of a new creation. [Thiessen, Revised. p. 279] Although regeneration is the work of God, Thiessen lists a number of “agencies” involved in the experience, which are, (1) The will of God; (2) The death and resurrection of Christ; (3) The Word of God; (4) the ministers of the Word; and, (5) the Holy Spirit. [Thiessen, Revised. p. 280-81]
Thiessen continues with his logical order of salvation by pointing out that once regenerated, the soul of the believer is brought into a vital union with Christ. This union is not that legal union of justification but is a vital spiritual union represented in scriptures by such pictures as (1)the union of a building and its foundation; (2) the union between husband and wife; (3) the union between the vine and the branches; (4) the union between the head and the body, (5) the union between Adam and his descendants; and, (6) the union between the shepherd and the sheep. [Thiessen, Revised. p. 282] This union with Christ results in the believers’ eternal security and fellowship with Christ. [Thiessen, Revised. p. 284]
Finally, the last point to be considered by Thiessen in relation to the application of salvation to the believer is that of adoption. Interestingly, Thiessen points out that “The doctrine of adoption is purely Pauline, and we give to it the last place. The other New Testament writers associate the blessings which Paul connects with adoption with the doctrines of regeneration and justification.” [Thiessen, Revised. p. 285] Nevertheless, Thiessen summarizes that “In regeneration we receive new life; in justification, a new standing; and in adoption, a new position.” [Thiessen, Revised. p. 285] Thiessen presents adoption as occurring in a threefold relationship with time. Adoption occurred in the councils of God in eternity past. However, adoption also becomes true of the believer at the moment of accepting Christ. Nevertheless, “the full realization of sonship awaits the coming of Christ.” [Thiessen, Revised. p. 285-86]
H. C. Thiessen’s Introductory Lectures in Systematic Theology hits the target of being an accessible systematic theology for readers of all types. Because of the changes introduced by the reviser of 1979 in regards to election and foreknowledge, one is sometimes left to wonder what were the personal beliefs of Dr. Thiessen. Nevertheless, it is abundantly clear that Dr. Thiessen maintained a high view of scripture and held strongly to an orthodox position in his soteriology.
Dr. Thiessen was born in rural Nebraska in 1883 and died on July 25, 1947. Thiessen served as Professor of New Testament Literature and Exegesis at Dallas Theological Seminary and as Chairman of the Bible and Theology Department at Wheaton College. At the time of his declining health, Thiessen began revising his teaching syllabus with the goal of publishing a systematic theology. Unfortunately, Dr. Thiessen passed away after completing only the first third of this large work. After his death and upon the request of Mrs. Thiessen, Dr. Thiessen’s brother, John Caldwell Thiessen, undertook the task of finishing the systematic theology based upon Dr. Thiessen’s syllabus and personal notes. It was Dr. Thiessen’s intent that this systematic theology would “set forth the truth more clearly and logically” [Thiessen. p. 6] which sets the tone for the book as easily accessible and “rather conspicuous throughout.”
For the purpose of this summary, it is important to note that Dr. Thiessen’s original systematic theology, as published by his brother in 1949, was later revised by Vernon D. Doerksen in 1979. The revision retained the general style and arrangement while updating many citations and including additional scriptures. However, several portions including those on inspiration, election, foreknowledge, creation, demons, imputation of sin, and pretribulationalism were “extensively revised.” [Thiessen, Revised. p. ix] This paper is primarily focused on the revised edition, though references to the original edition are made when necessary. Also, note that it is not my intent to critique the validity of Dr. Thiessen’s theological positions but merely to summarize his beliefs.
One unique mark of Dr. Thiessen’s systematic theology is that he has no dedicated sections for either Christology or Pneumatology. Rather he has seen fit to nest these doctrines as sub-sections under soteriology. Furthermore, though he includes chapters on sanctification, perseverance, and means of grace, in the section labeled soteriology, Thiessen makes it clear that he does not consider these to be part of soteriology but rather elements of the Christian walk. [Thiessen, Revised. p. 197] Thus, though his section on soteriology spans 110 pages he dedicates only 29 pages (257-286) to topics that are considered to be part of soteriology proper.
In keeping with his desire to compose an accessible systematic theology, Thiessen does not use the phrase ordo salutis to describe his understanding of the logical flow of the elements of salvation. Nevertheless, a very basic “logical order” is given: “God decreed (1) to create man; (2) to permit the fall; (3) to provide in Christ redemption sufficient for all; (4) to elect some to salvation; and, (5) to send the Spirit to secure the acceptance of redemption on the part of the elect.” [Thiessen, Revised. p. 257] If one follows Thiessen’s linear presentation of doctrine, his ordo salutis might be further detailed to indicate an order of (1) Election, (2) Vocation, (3) Conversion, (4) Justification, (5) Regeneration, (6) Union with Christ, and (7) Adoption. What follows is a summary of these points.
Thiessen begins with a discussion of what is undoubtedly the most controversial aspect of salvation: election. To clarify this issue at stake, Thiessen astutely asks, “Does God, in his foreknowledge, perceive what each man will do in response to his call and then elect him to salvation in harmony with this knowledge? Or does foreknowledge mean that God, from eternity past, looked with favor upon some and then elected them to salvation?” [Thiessen, Revised. p. 258]
Thiessen calls this, “one of the great mysteries of our Christian faith” and thus continues to present both positions with arguments for and against both. [Thiessen, Revised. p. 258] It is at this point that a significant section is added by Doerksen, Thiessen’s reviser. The original editions gave no opposing viewpoints but directly stated, “Although we are nowhere told what it is in the foreknowledge of God that determines His choice, the repeated teaching of Scripture that man is responsible for accepting or rejecting salvation necessitates our postulating that it is man’s reaction to the revelation God has made of Himself that is the basis of His election…In His foreknowledge He perceives what each one will do with this restored ability, and elects men to salvation in harmony with His knowledge of their choice of Him.” [Thiessen, 1949. p. 344-45] [emphasis added]
However, the revised edition adds four pages of discussion for and against the teaching that the basis of God’s election, “is solely his sovereign pleasure and on account of no foreseen merit in those chosen” thus interpreting God’s foreknowledge to be an intimate knowledge which constituted His choosing. [Thiessen, Revised. p. 262] After the addition of this section, the revised edition does not indicate which position is the correct one but rather concludes, “Whichever of these two approaches to the doctrine of election might seem more appropriate and biblical to us, our response should be that of the apostle, ‘Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways!’ (Rom. 11:33). We conclude with Paul, ‘To Him be glory forever. Amen’ (v.36).” [Thiessen, Revised. p. 265]
Despite the revised edition’s unwillingness to commit to a direct statement concerning the basis of God’s election to salvation, in this section and in a later section on prayer Thiessen states that God’s foreknowledge means that God foreknows what man will do and then embraces that, or adopts those outcomes as his plan. [Thiessen, Revised. p. 261-62, 304]
Following election, Thiessen moves naturally to a brief discussion on the doctrine of vocation; God’s call for men to accept salvation. Again, this revised edition simply asks a couple of questions related to who it is that is called by God and the efficacy of that call but is uncommitted to any answers. In contrast, Thiessen’s original edition dogmatically states that there is no distinction between God’s “general call” and his “special call” to the elect and thus “God does not give one man the will to do good and leave the other without all help in this respect.” [Thiessen, 1949. p. 350] Elsewhere, both the original and revised editions embrace the teaching that God has worked in the heart of every person so that “because of prevenient grace man is able to make an initial response to God, and God will then give to him repentance and faith.” [Thiessen, Revised. p. 106] Thiessen goes even beyond this and in his argument for prescience-based-election states that “Only if God makes the same provisions for all and makes the same offers to all, is he truly just.” [Thiessen, Revised. p. 260]
The call of God is a call to repentance and faith; treated jointly as “conversion.” Thiessen understands repentance to be a change of mind involving an intellectual, an emotional, and a volitional aspect. [Thiessen, Revised. p. 269] Dr. Thiessen writes that repentance “is an absolute condition of salvation” and he laments the fact that many Christians do not understand the importance of repentance in conversion. [Thiessen, Revised. p. 268] However, Thiessen is quick to clarify that “repentance is not a satisfaction rendered to God, but a condition of the heart necessary before we can believe unto salvation.” [Thiessen, Revised. p. 270]\ In conversion, there is an inseparable link between repentance and faith. Faith is defined as “the turning of the soul to God, as repentance is the turning of the soul from sin” and also includes intellectual, emotional, and volitional aspects. [Thiessen, Revised. p. 271]
Following conversion, the believing sinner is justified. Thiessen points out that “justification is a declarative act. It is not something wrought in man, but something declared of man. It does not make upright or righteous, but declares righteous.” [Thiessen, Revised. p. 275] This justification results in (1) the remission of the penalty for sin; (2) the restoration to favor with God; and, (3) the imputation of Christ's righteousness. [Thiessen, Revised. p. 275-276] This method of justification is (1) not by works; (2) by the grace of God; (3) by the blood of Christ; and, (4) by faith. [Thiessen, Revised. p. 278] This is a rather brief section and seems quite obvious, except for the rather confusing statement that “Men are not saved by doing the best they can, unless that doing is believing on the Lord Jesus.” [Thiessen, Revised. p. 277-78]
According to Thiessen, conversion is a change of heart as seen from the human side; as seen from the divine side, it is referred to as regeneration. [Thiessen, Revised. p. 279] Regeneration is defined as (1) the communication of divine life to the soul; (2) the impartation of a new nature, or heart; and, (3) the production of a new creation. [Thiessen, Revised. p. 279] Although regeneration is the work of God, Thiessen lists a number of “agencies” involved in the experience, which are, (1) The will of God; (2) The death and resurrection of Christ; (3) The Word of God; (4) the ministers of the Word; and, (5) the Holy Spirit. [Thiessen, Revised. p. 280-81]
Thiessen continues with his logical order of salvation by pointing out that once regenerated, the soul of the believer is brought into a vital union with Christ. This union is not that legal union of justification but is a vital spiritual union represented in scriptures by such pictures as (1)the union of a building and its foundation; (2) the union between husband and wife; (3) the union between the vine and the branches; (4) the union between the head and the body, (5) the union between Adam and his descendants; and, (6) the union between the shepherd and the sheep. [Thiessen, Revised. p. 282] This union with Christ results in the believers’ eternal security and fellowship with Christ. [Thiessen, Revised. p. 284]
Finally, the last point to be considered by Thiessen in relation to the application of salvation to the believer is that of adoption. Interestingly, Thiessen points out that “The doctrine of adoption is purely Pauline, and we give to it the last place. The other New Testament writers associate the blessings which Paul connects with adoption with the doctrines of regeneration and justification.” [Thiessen, Revised. p. 285] Nevertheless, Thiessen summarizes that “In regeneration we receive new life; in justification, a new standing; and in adoption, a new position.” [Thiessen, Revised. p. 285] Thiessen presents adoption as occurring in a threefold relationship with time. Adoption occurred in the councils of God in eternity past. However, adoption also becomes true of the believer at the moment of accepting Christ. Nevertheless, “the full realization of sonship awaits the coming of Christ.” [Thiessen, Revised. p. 285-86]
H. C. Thiessen’s Introductory Lectures in Systematic Theology hits the target of being an accessible systematic theology for readers of all types. Because of the changes introduced by the reviser of 1979 in regards to election and foreknowledge, one is sometimes left to wonder what were the personal beliefs of Dr. Thiessen. Nevertheless, it is abundantly clear that Dr. Thiessen maintained a high view of scripture and held strongly to an orthodox position in his soteriology.
October 6, 2020
Very thorough (the TOC is 14 pages long), dry exposition of Reformed theology, every sentence (it seems) is backed up with a Scripture reference. Such writing is a red flag, alerting the student that maybe, just maybe, the writer lacks confidence in his argument. This writing style, overused by Calvinist writers, makes for a jarring, rather than smooth, reading. Dr. Thiessen's treatment of eschatology is disappointing, as Scripture citations sometimes don't back his assertions defending his Pre-Trib Dispensational view point. However, the rest of the book does an admirable job of covering the arguments for the existence of God, the reliability of the Bible, Nature of God, Angelology, Man's Need for God, Soteriology, and more. Arguments are dated (book printed in 1949). Recommended as an intro to Christian Theology -- but keep your Bible handy!! Example: "In this sense, all believers are called 'saints,' irrespective of their spiritual attachments" (p. 378). Does this mean that the 'saints' in Rev 4-22 are not Jews, as most Dispensationalists teach? Thiessen believes the Jews that go through the Tribulation are saved, that God bestows grace on them. But only the indwelling Holy Spirit is the only way a believer knows they are saved (p. 373) and He is gone (2 Thess. 2:6; p. 458f). Illogical!
November 13, 2012
This is an odd book. Somehow it was a required text back in the day, along with Enns, Ryrie and Chafer. Its a mixed bag of moderate theology in the conservative and dispensational tradition... but it doesn't really stand out as a "great" work or even a classic. I'm not sure how it has survived so many printings (especially by Eerdmans) other than perhaps professors at Biola requiring it. Not bad. Not good. Better texts are available for understanding this brand of theology.
April 6, 2025
สำเร็จแล้ว !
(อ่านเวอร์ชันภาษาไทย ชื่อเรื่อง ศาสนศาสตร์ระบบ) ใช้เวลาอ่านกว่าครึ่งปี ฮาๆ จริงๆ หนังสือแบบนี้ มันควรเอาไว้อ่านเป็น reference เฉพาะหัวข้อมากกว่ามั้ยนะ สำนวนแปลรู้สึกว่าค่อนข้างอ่านยาก อ่านๆ แล้ววูบ แต่เรื่องของศาสนศาสตร์มันก็เป็นสิ่งที่ควรศึกษาจริงๆ สำหรับคริสเตียนทุกคน แต่สำหรับผู้เริ่มต้น ควรไปเริ่มกับเล่มอื่นมากกว่าเล่มนี้นะ ฮาๆ
(อ่านเวอร์ชันภาษาไทย ชื่อเรื่อง ศาสนศาสตร์ระบบ) ใช้เวลาอ่านกว่าครึ่งปี ฮาๆ จริงๆ หนังสือแบบนี้ มันควรเอาไว้อ่านเป็น reference เฉพาะหัวข้อมากกว่ามั้ยนะ สำนวนแปลรู้สึกว่าค่อนข้างอ่านยาก อ่านๆ แล้ววูบ แต่เรื่องของศาสนศาสตร์มันก็เป็นสิ่งที่ควรศึกษาจริงๆ สำหรับคริสเตียนทุกคน แต่สำหรับผู้เริ่มต้น ควรไปเริ่มกับเล่มอื่นมากกว่าเล่มนี้นะ ฮาๆ
May 6, 2017
Excellent reference on Bible doctrine
January 10, 2021
An excellent, necessary addition to any believer's library.
September 10, 2022
Pretty much right on!
November 5, 2022
Systematic theology for 2022 done and dusted.
Overall enjoyed it, although the dispensationalism was cringe as was the attempt to find a middle ground between Calvinism and Arminianism.
Overall enjoyed it, although the dispensationalism was cringe as was the attempt to find a middle ground between Calvinism and Arminianism.
March 11, 2011
Thiessen follows the Princeton theologians in his layout and handling of theology, yet differs extensively with a number of aspects of Calvinistic theology. The reading style is a little tough; however, I completed the work before I entered college, so some of my recollection may simply be a reflection on my reading skills at the time. Thiessen's doctrine is conservative and relies heavily on Scripture. Overall, the work is not all that impressive, but yet it serves as a scholarly introduction to the topic of Systematic Theology (albeit, not quite as good as Ryrie). I would recommend this work for those beginning their foray into the field of Systematic Theology, having completed Ryrie's work (Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth), but yet looking for a little more depth.
April 26, 2012
My third full-scale systematic theology text this year, and my least favorite of the three. Written in 1949, this text reads very academic and very dry. It covers all of the essential –ologies expected in a systematic theology textbook, but for the most part, the prose was clipped, and felt clogged by all of the relevant Scriptural verses that are inserted in almost every sentence. If you’re looking for a theology textbook that highlights all of the necessary Bible verses in presenting its doctrinal positions, this is a good reference book. If you’re looking for a theology textbook that walks you clearly through different historical positions and the development of each doctrine, or for a book filled with quotable sentences for seminary assignments, this is less useful. Recommended for seminary students only.
November 10, 2012
This is a great book to dive into the study of theology. Although I don't agree with some of Dr. Thiessen's views of certain doctrines, he explains quite thoroughly the method and development of theology. As a Christian, my personal growth in Christ has increased exponentially due to this book. I now read more Systematic Theology books with clarity and understanding, not to mention my personal study of the Scriptures are also more in depth.
October 23, 2012
Perhaps dry, but just packed with with information.
February 2, 2013
A well written book on the basic tenets of Christianity as set forth in God's Word-the Bible. Using it for one of my classes.
February 23, 2013
Excellent overview. Solid.
August 5, 2015
The theological positions presented here would most likely please members of the Baptist denomination.
January 17, 2017
This writer has some of the best and most concise ways of explaining things that might normally take a while to explain. Very detailed and organized logically.
Currently reading
December 10, 2008Not one I'd recomment for the casual reader for someone in theological studies it's a must read.
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August 21, 20120202
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